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Today's Mishnah Yomi

Shabbos 6:8 - 6:9

The Mishnah Yomi for Friday, September 1, 2028 is Shabbos 6:8 - 6:9

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Mishnah 1

Mishnayos Shabbos Perek 6 Mishnah 8

שבת פרק ו׳ משנה ח׳

8
One with an amputated leg may go out on Shabbat with his wooden leg, as it has the legal status of a shoe; this is the statement of Rabbi Meir. And Rabbi Yosei prohibits going out into the public domain with the wooden leg, since he does not consider it to have the legal status of a shoe. And if the wooden leg has a receptacle for pads, a concave space at the top of the leg into which pads are placed to cushion the amputated leg, it assumes the status of a wooden vessel and can become ritually impure. And his supports, which are shoes that one who had both of his feet amputated places on his knees in order to walk on his knees, if a zav wears them, they are subject to ritual impurity imparted by treading. A zav is a primary source of ritual impurity. If he touches a vessel it assumes first-degree ritual impurity status. However, vessels on which he treads, sits, lies, or leans become primary sources of ritual impurity, provided they are designated for that purpose. These supports are vessels designated for treading. And one may go out with them into the public domain on Shabbat since they have the legal status of shoes. And one may enter the Temple courtyard with them. Although, generally, wearing shoes in the Temple courtyard is prohibited, in this regard, the supports do not have the legal status of shoes. However, if one who is crippled to the extent that he cannot walk at all sits on a chair that is attached to him, places supports on his hands, and propels himself along with his hands, his chair and supports are subject to ritual impurity imparted by treading. And one may not go out with them on Shabbat, and one may not enter the Temple courtyard with them. Loketamin, which will be explained in the Gemara, are ritually pure in the sense that they cannot become ritually impure because they are not vessels, and one may not go out with them on Shabbat.
הַקִּטֵּעַ יוֹצֵא בְקַב שֶׁלּוֹ, דִּבְרֵי רַבִּי מֵאִיר. וְרַבִּי יוֹסֵי אוֹסֵר. וְאִם יֶשׁ לוֹ בֵית קִבּוּל כְּתוּתִים, טָמֵא. סָמוֹכוֹת שֶׁלּוֹ, טְמֵאִין מִדְרָס, וְיוֹצְאִין בָּהֶן בְּשַׁבָּת, וְנִכְנָסִין בָּהֶן בָּעֲזָרָה. כִּסֵּא וְסָמוֹכוֹת שֶׁלּוֹ, טְמֵאִין מִדְרָס, וְאֵין יוֹצְאִין בָּהֶן בְּשַׁבָּת, וְאֵין נִכְנָסִין בָּהֶן בָּעֲזָרָה. אַנְקַטְמִין טְהוֹרִין, וְאֵין יוֹצְאִין בָּהֶן:
ח׳

הקטע – whose leg was mutilated/crippled

יוצא בקב שלו – that make for him a kind of frame of a leg and hollow it out a bit to place the head of his foreleg in it, and it not supported on him, and it is permitted to go out [on the Sabbath] with it for it is his shoe but Rabbi Yosi prohibits it, for it is not an adornment, but the law follows Rabbi Yosi.

ואם יש לו בית קבול כתיתין – that are hollowed out in it in order to be a receptacle for thin pads and wool to place at the head of his foreleg on it, they receive defilement through contact, but if it has only a receptacle for his foreleg alone without pads, it is not a receptacle for defilement and it is like a simple wooden utensil that is similar to a sackcloth that we require for his receptacle is designed to be carried by hand what we give him, but his foreleg doesn’t carry the utensil.

סמוכות שלו – there is a cripple of his two legs who walks on his forelegs and on his leg from under the hip-bone to the ankle/the knee and its surrounding parts and makes leather cushions tied to the cripple’s forelegs.

טמאים מדרס – if he has a flux which [the pads] are made as supports for his body and they become susceptible to uncleanness caused by treading contact, and they are made the original causes of Levitical uncleanness.

ויוצאין בהם בבת – for they are his adornment.

ונכנסין בהן לעזרה – for even though the Mishnah )Tractate Berakhot, Chapter 9, Mishnah 5) that he should not enter the Temple mount with his shoes, these are not shoes because they are not at the head of his feet.

כסא – there is a cripple whose sinews of his foreleg have dried out and shrunk and even on his knees, he is incapable of walking and makes a kind of low stool and he sits upon it, and when he walks, he supported on his hands by small benches and uproots his body from the earth and is thrust before him and he returns and it is pleasant on his back and the stool is tied to his back.

סמוכות – of the same limb, they make for him cushions of leather or of wood for the top of his forelegs or his feet that are hanging and when he leans on his hands and uproots himself, he leans also on his legs a little bit.

ואין יוצאין בהם בשבת – for these that suspected and were not weaved/place him on the ground, sometimes they loosen and comes to carry them. And thee are those who say, they are not needed for him so much, and they are a burden [being carried].

ואין נכנסין בהן לעזרה – for they are shoes.

אנקטמין – a kind of visage of a strange man that we place on the face to frighten young children. Another explanation: a donkey that clowns make and carry on their shoulders.

טהורים – from receiving defilement for they are not utensils used nor are they adornments.

הקטע. שנקטעה רגלו:

יוצא בקב שלו. עושים לו כמין דפוס רגל וחוקק בו מעט לשום ראש שוקו בתוכו, ואינו נסמך עליו. ומותר לצאת בו דמנעל דידיה הוי, ור״י אוסר דלאו תכשיט הוא. והלכה כר״י:

ואם יש לו בית קבול כתיתין. שנחקק בו כדי קבול של כתיתין דקין ומוכין להניח ראש שוקו עליהן, מקבל טומאת מגע. אבל אם אין לו אלא בית קבול שוקו בלבד בלא כתיתין, לאו בית קבול הוא לטומאה והוה ליה כפשוטי כלי עץ. דדומיא דשק בעינן דקבול שלו עשוי לטלטל על ידו מה שנותנין בו, אבל שוקו אינו מטלטל ע״ג הכלי:

סמוכות שלו. יש קטע שתי רגליו והולך על שוקיו ועל ארכובותיו ועושה סמוכות של עור בשוקיו:

טמאים מדרס. אם זב הוא, דהא לסמיכות גופו עבידי ומדרס הן ונעשו אב הטומאה:

ויוצאין בהם בשבת. דתכשיט דידיה הן:

ונכנסין בהן לעזרה. ואע״ג דתנן לא יכנס להר הבית במנעלו, הני לאו מנעל נינהו דלאו בראש רגליו הן:

כסא. יש קטע שיבשו ונכווצו גידי שוקיו ואף על ארכובותיו אינו יכול לילך ועושה כמין כסא נמוך ויושב עליו וכשהוא מהלך נסמך על ידיו בספסלים קטנים ועוקר גופו מן הארץ ונדחף לפניו וחוזר ונח על אחוריו והכסא קשור לאחוריו:

סמוכות. של אותו קיטע, עושה לו סמוכות של עור או של עץ לראשי שוקיו או רגליו התלויין, וכשהוא נשען על ידיו והוא עוקר עצמו נשען גם על רגליו קצת:

ואין יוצאין בהם בשבת. דאיידי דתלו ולא מארגי, זמנין דמשתלפי ואתי לאתויינהו. ואית דאמרי מפני שאין צריכין לו כל כך והוו משאוי:

ואין נכנסין בהן לעזרה. דמנעל נינהו:

אנקטמין. כמין פרצוף אדם משונה שמשימין על הפנים להבעית בו התינוקות. פירוש אחר, חמור שהלצנים עושין ונושאין אותו על כתפיהן:

טהורים. מלקבל טומאה, דלא כלי תשמיש ולא תכשיט הוא:

Mishnah 2

Mishnayos Shabbos Perek 6 Mishnah 9

שבת פרק ו׳ משנה ט׳

9
Young boys may go out on Shabbat with knots as a folk remedy and princes with bells. And any person is permitted to go out on Shabbat with those objects; however, the Sages spoke in the present, addressing situations that were prevalent.
הַבָּנִים יוֹצְאִין בִּקְשָׁרִים, וּבְנֵי מְלָכִים בְּזוֹגִין. וְכָל אָדָם, אֶלָּא שֶׁדִּבְּרוּ חֲכָמִים בַּהֹוֶה:
ט׳

בקשרים – a son who has longings for his father, the father takes a strap of the right shoe and ties it to the child with his left [arm] and all the while that this tie is upon him, the longings become feeble from him as an heirloom/treasure and as such it is taught that the sons, unlike the daughters have longings for their fathers like children.

בזוגין – like small bells. The Aramaic translation of golden bell is a golden bell.

בקשרים. בן שיש לו געגועים על אביו נוטל האב רצועה של מנעל ימין וקושרה לו לבן בשמאלו וכל זמן שאותו קשר עליו סרים הגעגועים מעליו, בסגולה. ולהכי תני הבנים, שאין לבנות געגועים על אביהן כמו הבנים:

בזוגין. כמין פעמונים קטנים. תרגום פעמון זהב, זגא דדהבא:

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